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Les diagrammes suivants illustrent la rndthode. ita lur«. ] !X i^W9i^ } TO MOF IM PMuauwp.^^ -J^4 JPJ**- » .b I ^ PLAIK A5fD POPULAR EXPOSITION OF THE PRmcIPLES OF TOL|ji\ ^m YISM^ IN OPPOSITION TO THE MISAPPREHENSIONS OF THOSE WHO HAVE IMPUTED TO THEM AN INFIDEL TENDENCY j fiSINC AN HUMBLE ESSAY, TO MEDIATE BETWEEN THE ADVOCATES AND ANTAGONISTS OF THE ESTABLISHMENT PRINCIPLE, AND T(l PROMOTE GENERALLY THE CATHOLIC UNITY OF EVANGELICAL CHURCHES. BY HENRY- ESSON, •ROFMSOR or MENTAL ANH MoBAL P,„lo,UP.,T ,N KNOX's COLLEGE, TOBONTO. G A I. T : I'RJNTKI) BV P. JAFFRAV k Su.\ 1851. o^lu^^t^ M - iSSS /-' EXPOSITION. The ;^ri'at iinpoiTiuiceof u tiiitl and happy settlement of t!ie con* troverey between the advocates of the Kstablishnient principle, as it 1ms heen termed, and those who are denominated Voluntaries, ill order to promote peace, ^i^ood will, and at least co-operative Union araonjj^st the Kvangelical Churches of the present day, Avill be readily eout'essed by all parties. At a crisi;* when the whole world haj* been thrown open to the enterprise of the Christian MiKsionary; and when Ev^anft-elical Churches are. summoned to eome, with all their combined strenj^^th and resources, to the help of the Lord against the niiijhty, what consummation can he more desirable than the extinction of those elements of contention and division which, while they are breaking the bond of charity at home, are at the same time inflictinji^ a fatal paralysis upon those energies, which should all be concentrated and directed to the great 'vvork of carrying abroad, throughout the heathen world, the precious leaven of the glorious gospel. With an humble desire, and-— as he trusts — with an unpresumptuous hope of promoting the holy cause of peace and union among Evangelical Churches, the author of this Kssay humbly begs leave to submit to the christian public at large, some remarks and strictures tending to demon- strate that the differences between the two parties are rather ap- parent than real ; and that when the principles announced on borth Bides are compared, duly estimated, and followed out to their lie- gitimate and necessary consequences, these ditt'erences, hoAvever formidable in seeming, will be found to vanish — at least to shrink into insignificance, and the parties to be in fact substantially at one. In the fulfilment of the blessed office of peace-maker, which he is not conscious of having assumed, in any spirit of arrogance ot self-sufficiency, he will first of all do his endeavour to obviate and remove certain misapprehensions, (for he will not permit hitti-. self to believe that there is, or can be, on either part, in this controversy, a spirit of wilful misrepresentation or uncharitahle and illiberal misconstruction,) which appear to him to have been the occasion of doing great and grievous wrong to our voluntary' brethren, and laid them open, most unjustly, as he deems, to the charge of holding doctrines that tend to social infidelity, and ^6,' it is alleged, to set loose governments and nations, in their col- lective or corporate capacity, from all religious obligatioris. The following exposition of the spirit and principles of the ^dvb- cates of voluntaryism, as he apprehends them, he would foiidljr indulge the hope, may happily have some tendency, by Gojti^ blessing, to disabuse the minds of that portion of th^ chrii^tian •ommunity who, imposing upon themselves, or misg^uided hf othbtsi, ▲ ft have been betrayed into a false ciitimate of the doctrine;^ i f these brethren, the necessary consequence of which has been to pioduee a judgment of their character and principles extremely injurious and offensive. It were doing a previous wronij to brethren who have unintentionally erred, to entertain a moment's doubt, that they will heartily rejoice to discover their error, (if ^5^ch it be) and will hasten, with true christian candour and generoisity, to confess the wrong which they have uuwittinf^ly done^ and to the utmost of thcirpowcr to repair it. Without farther preamble, tUcrcforo, we proceed to submit to their candid and favourable consideration, what we be- lieve to be a faitliful exposition of voluntary principles; and, to give greater clearness to Una exposition, we sliall take .s])ccial care to define and elucidate some terms and phrases employed in the controversy, whose aTublguIty may be regarded aj< the n»a5n source cf all the entanglement and perplexit}' of tliis vexed (question. The grand pervading principle, then, of voluntaryism, may be briefly summed uj), in the statement, that the muse of God and of divine truth, needn no forehjii aid — repudiatfs, tuiy, disdahs all connection mid (illiance tvith thv pawtrs and princi2)a!iti('9 and Mngdoms of this tvorld, and in mif/hfif through Godt in the power of his spirit^ and through the encrgg vf that ivord which is the sword of t lie spir\t to suhdi, . idl things to himyelf^** Not by might, nor by power, but by my spirit, saith the Lord of Hosts.** ** Who art thou, O great mountain ? before Zerubbabai thou shalt become a plain, and he sluili bring forth tlie headstone thereof with shoutings, crying grace, grace unto it." This principle can- not be said to have even the appearance of contradicting the spirit or tenor of the Holy Scrij>tures, nor to involve in itself any ele- ment that is not worthy of the character, and honourable to the cause, of that God v liose ministers, organs, and instrumentalitie», it might have been presumed, even prior to revelation and experi- ence, would possess an inherent and absolute sufficiency for theif destined ends. But, this principle — which we should hold him to be a rash man, who would venture to impugn or question, while it ma-- nifestly implies that no other powers or agencies, save those of God's^ word and spirit, can be regarded as necessary and essen- tial, however he may condescend, in his all-wise providence, tfV employ them occasionally, as means and instruments — must, evi- dently, be understood to carry in it an utter condemnation of any* eonnection or alliance that is unholy, corrupt and in its nature anS character abhorrent, from that immaculate purity and inviolable sanctity, which are characteristic of all the ministeVs and organs and; institutions of that God whose name — whose nature is holy. * ' _ The voluntary holds it to be utterly inconsistent with the nature' ef that truth, which is one of God'r, essential perfections, to put it^ nnder the patronage or protection rf the powers and principalities it^ of .1 world tliat l?et!i in wltrlweJaes^. It will not, os^urtully, be con- ti'iuled, lluit Got! nced.4 such uUies and feUow-hcipers j und it ReeiuH iiK'omtjatilde with his holiue-^s a^ well as with his onniipo- tcnce and all sufficienc^v, to presunu; that ho cutud {sanction any connection, fellowship* or contedcration with that world whose friendHhip is declared in scripture t » be euinity with God ; nay, more — such comnmnion seems to he fcti^^iuatiscd as ftdulterous. ^' Ye adulterers and adultresses, know yenotichat the friendship of the world is enmity with dod? whosoever, therefore, will be a friend of the world is the enemy of (rod."-— James, iv. ii " Be ye not unequally yoked to^j^ether with unbelievers ; for what fellow- ship hath i'ijj;-lrteousness wiih unrighteousness? luul what i'om- munipn hath li,ij^ht willi darkness? vluvi eoucoid hath Christ with Belial ? or wiiat part hath lie that hidieveth >vit!ian inlidel ? and what aifroement hath tlie temple of God with idols ? for ye are the temple of the Ilvinir Cod ; asQod hath said, I will dwell in them, and will walk in thcni ; and I uill he their (iod, and they shall bo my peojde ; therefore, co'ue out from anituvir tliem, and be ye sepa- rate, and touch not the unclean tlun;/. tiv.d 1 will receive you, and will be a Father unto you, and ye ^^.all be uiy sons ami daughters, saith the Lord Almi.<2;hty.~-2 Cor. vi. 1—18. If wc hold fiist, con- sistently, to the p^raud fundamental doctriue of the Hible, that all men, since the lall.are dead in trcs])a ^r;es and sins, aliens from God, and enemies, hy wicked works, itfolh.wsof necessity, that, before they can be capable of renderltii? any service acceptable to God, or beneficial to His Chnrcli, tlicy must he raised up from the death of sin, must be born ai^ain, ninst bt created anew, by the omnipotence of^race. Is it an unreasonable inference^ an unscviptural doctrine, that it is dishonourable to God. and to his cause and work, to iiivoke or to accej^t, In any instance or degree the help or co-operation of such an ally ? Is it not the doctrine of scripture, as well as of the Voluntaries, that the world and its kingdoms, and its princes are, by nature, until they arc transformed by Almighty grace, in a state of enmity M'ith God, and stand in an attitude of positive antagonism to His will and cause, and, there- fore to his Church ? ** I have given them thy word," is the language of onr Lord, speaking of His disciples and of His Church on earth, '* and the world hath hated them, because they arc not of the world even as I am not of the world ; I pray not that thou shouldst take them out tlie world, but that thou shouldst keep them from evil John xvii. 1 i, lo." " If the Avorld hate you, you know that it bated me before it hated you ; if you were of the world, the world would lov its own ; but because ye arc not of the world, but I have fthosen you out of the world, therefore the world hateth you.'"-- John XV. IS, If*. The \'uluiitary contends that, as a dead man cannot, until he i» quickened into life, disclmrge any of the liviu'^ functions, 8o, for the Clmrcli of the living God, to expect or seek any Miecour or service from the world, in *' to seek the livii'!; among tlie dead.** The doctrine of the Voluntary, in fine, in, n»iik»} your dead men live, and then call uyii ;liom to i)erfs- terous. Ponder well i'wQ scripture doctrine of the fall — Take more especially the Calvinistiesiatenicut of it — and then say, whether there be not a real palpable inconsistency, on the part of those, who expect and re([uire the unrcii^enerate and unconverted to come to the help of the Jiord — to minister to the service of the Church, which is the body of Christ. For what eonnnunion hath Christ with Belial. The first step in order, is to convert and evani^elize the world, — this, exclusively, belongs to the church, whose grand commission is to " preach the gospel to every creature, turnin;f^ men, every where, from darkness to light, and from the pouer of sin and satan unto the living God." The church has no other otlice or relation to the world than that of an .antagonist — a concjuorer — very difierent indeed from that of an ally or coadjutor. She is called to subdue " the enemies of the King,*' but, in this warfare, her weapons are not carnal, but spiritual. She is not permitted to sanction the intei.erition of the coarse iniitrumcntalitics of legal coercion, or physical force, or political agency of any kind. These would tend to frustate and defeat the work of God, " whose thoughts arc not our thoughts neither His ways our nays." Let the church then do her duty, and she will certainly realise the fulfilment of the pro- mise ; that " greater is he that is in p.nd with her than all that can be against her — than all that is in the world." His grace shall be sufficient for her, His strength shall be made perfect in her weak- ness. Let her go forth into all the world, and call men ?vcry wher<^ in the name of Christ, to believe and live, and then only will the preaching of the various duties and functions of the Christian life, be something better than speaking to the dull coid ear of death. In fine, the mighty heresy, the magnum mare of voluntary unbelief, seems to be neither laore nor less than the insisting upon the pre- vious necessity of imparting faith or spiritual life to the souls of men of the world — men out of Christ — before we go on to exact fcor» th«m the performance of any duties or tervicei whatever t# ■>ij- til he 18 NO, for .'(lur or dead." iul men ■ life- id, tiicn c dead •aiu'hes. raiichcH uhI and prepos- kt' more ivliothiT r those, to fome Cliurch. •ist with vorld, — issiun is I, every ».d sjitan atioii to liflbrent > subdue on a are ion the c'ipn, or aid tend are not then do he pro- tliat can shall be r weak- rjwher<^ will the ian life, f death, nibelief, the prc- souls of o exact erei- t# tlic church, OT to it;* Divine Hyad. It is j»alpnhljr tthsnrd to re- quire from an unconverted worM— from iiurej;enerate inen---ftn3r Bcrvicc. in the hope of it.-* l)>*ini? accept.ihh» t > (>od, or propitiont to the prosperity of true reH;;ii»n. It i^ nb;olaiely inveitir.i? the order of reason aiul naturr, «^ well ns of the jiosjiel revehiti n^ wl ^se langiM.'^e in "believe and live" — "believe ond do" — «* believe and profess;" but tf» revers.» this rrdi-r tind suy: tirst profess and thcTi believe — rei'ii'^ni^e the llendship of Christ over the Chureh.and over the '.iatuni>^, before ye have known him whom the Father luith .sent, or Inlievtd in hiui, and enjbraoed him, as the one Mediator bctnck n God nud niun — is nhsuvd— in a real practical contradiction. Here, bt it be observed, lies th«« whole ground and stress <»r the hea\y chir-re of social infidelity — of unehristianizin? nations and rnfevs— that has very uinvarrantably, and we must add, stjmewhnt rr.dely arid indecently, been thrown upon the volunlaries. Do they *op).r.-ivc the lion and the leopard the nursin'r of the calf, or the daiidling of the kid — in fine, to open the fold' to the stron<>ral and reli;vio .4 ties, in their public a!ul otlicial capacity, because he de!»ounces such intercourse and traffic bciween the church and the world, that is between God and mammon, atf unhallowed, a^: \inble!^;scd — us what it if! iiol, and cannot come to fjood — as what nust, 8i they Wc Wen ubsimllv and in.^ultinMv itylcii, ofolpratinn; an if, forsooth, the M,„st sacTcd and inviol- able right and prcroo^ativc of man, tlmt of clioosini? his own re in;»ouH creed and worship. unJjud-in- and determining for hii- 8e«, in all matters pertaining,- to God and conscience, were thinsf* that could he left to the tender mercies of rulers spiritual or politi- ca.-.aH It what God hath f,nven to all men, as his best and most perfect j-^ift, niigat be taken from him at the simple nod of any petty mmion or tool of the powers and principalities of thisworhl The magistrate indeed is boundfor himself— by his own conscience — wbi,'h to him, though to no other man, is a law divine— a Pup- reiW' TV Ihonty— to conform in all thin-s to tlie will and the word otL;d. Most true it is that the magistrate is bound to receive and believe the Bible, as the word of Uod, and to live in conformity with Its lessons ; but this gives him not any warrant whatever, for making his awn com-dence a canon or sfuudurd to othc.-i. The contusion of thought hi regard to tliis essential distinction. observable throughout thcj whole of this controversy, is quite sumi-ieut to account for all the apparent diilbrences, which have arisen on this point, betwee:i tho conf ending parties. lieli"-iou has Its seat and sphere in the heart and in the soul. It cannot theret(»rc come within the cognizance or jurisdiction of any human tribunal, (rod ahmc is the Lord of conscience. To God alone are we responsible in all matters of conscience. To say that no law-giver, no magistrate, no man has a right or an ol^ligation to give law to conscience, or exercise authority over it, is no more than to assert thyho siiys to man, -judge not at all," " there is one lawgiver that is able to savj or destroy ; who art thou that jud^^est another nian's servant ? To his own mister he Ntandeth or fallelh." JJ-ven the C hurch is incompe^mt to take cognizance o/sins. The only proper object of her iurisdiclion is scandals, and all christians, who are not chargeable with the heresy of Erastianism, will abst^ lutely interdict and jealously exclude the civil power from taking cognizance of even the latter ; while both church and state are equally destitute of any competency to judge the heart, or in other words, to take cognisance of sins. Civil wrongs, lyin- within t^ ) province of the magistrate, and scandals or heresies, l}ing with\4 the province of the church, are overt acts— are, in fact, essentially, outward sign, and manifestations, and therefore, as things cxternS and palpable, fall within the sphere of human jurisdiction be- •ause tiicy are within tbo ?nhero oP nnmnn ^mv,«n>o,,p,. ^^ ^v - / 10 them and to judge concerninj? them. The only duty of the mantis* trate in regard to religion is, just to protect the rights oi'vonscience in the same way as he does the righis of person, property, family, reputation ; and, as the rights of conseience are the most sacred and invaluahk^ of all human rights, he is hound to watch over them, more especially, w ith a jealous and unremitting vigilance. Now, were he empowered or autliorised to rontrol or to coerce con- science, he would, m tact, t)c armed "with a power and warrant to nubvertand destroy the very right, which it is his most sacred and bounden duty to guard and to preserve inviolate. The rights' and interests of true rcligi(ni rcipiire, first of all, that the magistrate shall not use or sutler to bo used, against that conscience, which God hath made free of all responsiljility, save to himself, the law and ])ower t)f the State : on the other hand, all the authority of the civil power ought to he enlisted in defence and vindication of freedom of con^^cicnce, or religious liberty. The magistrate and lawgiver, then, have this authority and no more, to let conscience and what pertains to conscience alone, that is, free from any dictntion or prescription of their own, and most vigor- ously to repel and punish any attempt, on the part of others, that would dare to offer violence to this holiest temple, and most invio- lable sanctuary beneath the skies. If the rulers of States have any call, or fed any obligation, to inlluence and sway the con- sciences of their r;ui)jects, then must they descend from their^ high places to address them, not in their capacity as Rulers, not in the language of authority or power, as Legislators or (Governors, but, witii all lowliness and mcekne--!, us fellow-nien and fellow-sinners, whom in the spirit of love and humility, they would save and bless, by the onlj use of those wea])ons, wliich are not carnal but spiritual, not of earthly but of heavenly temper — mighty, therefore through God to cast down the strongholds of sin and Satan. But in this case it is clear, that the magistrate acts, and must act — not in his public but in his private capacity — not as a magistrate, but as a man — descending from his ollicial elevation to the level of the humblest brother of the race, whose edification and salvation it is hi« object to further. The magistrate's duty, in fine, begins and ends in preserving the most absolute freedom of conscience to the hum- blest of his subjects, this being, as it were, the vury element in which alone true religion livos and has her being .'inr! well-being. The service of God is a reasonable service, it is perfect freedom, and any coercion of law, or intervention (if !mman power and force, is excluded entirely, universally and irreversibly from its pro- vince. The law and the government nf n^en, have nothMig to do with religion and conscience, but to ensu^-c and perpetuate to all equal \ ■ ei 11 ,li;;n • J r,:\ <-; :^. j'^^tv^^ity^^' believe, ?peaiki act and worship aa tliey may Bo/ 3 pr their own judgeaient and conscience— to admit no^^»> ^^^j^r^^uft^fP^® ^^ be en^ployed in the^e matters, than persuasion -O and,, conviction. TIus ip just,, in qther yvords saying, that the "JO ma^isti;at^, lias no competejicy, no commissio.i, ,to ; let^islate fori lo conscje^ce,^tb direct it and prescribe to it. What in reality i^iu a the'j^lff^rence ^)etweep this statemeiit^nd t}iat of the voluntaries, ^^ ^^?f(f,fF^^^W the same proposition in other, but equivalent terms, Aii »a^J|fpn>.t^at>ebgion, prpperly so called, does not come withiti .U> *j|® Jf ff ^f ?® ^^ • ^ ^^^^^ ^^^^ lawgiver ? Surely it must be granted; «io r?'<()!nf?r^®® ^^^^"^ ^^^ P^^^*^^^ ^^^ competency, his commission^ >!r. It is not his duty to pieddle with. Possibility and liberty are thei ni measures sg far of obligation. Xay more, give the magistrate in.^iit *"?'fe^t^* JP"^^^^^^ tamper with conscience, to regulate faith oj and worship, and there, i^ no bound to the usurpation aadtyrannyini whic^miisi ensue. He is '^nder such temptation to abuse thii-^' P^^^tf'ijtj^^^^Vi^ aUogether unmeet to be deposited in tlie hands o£:liil a creature so frail and corrupt as man, that politico-spiritual -fii tyranny, ,the,jlast and yy^ifst, fprm of oppression, will be the inevit-^. able result. ' , ;. i.iIO ^g^^'^ing.^coiild be devised more effectual to desecrate the ordi^^ 10 pance^ .'of %d, ^than to allow pf \]\e intervention of the civil power . ^.1 I? *Hf!?"^^*^^'^^ %°^- "^Vi^ness the Tes^ J c/, a statute of the Ab ^"^ffe.W^^'^^.^^^^^v recently abolished, which compelled all .-^^ I^en^w1i() w^^eipj:0mQted to £^ny h^sb offices of trust or powen, to.^i\» receive, tlie Sacrament of the Lord's Supper, according tothellivr fornw^,9f the Church of England, as a pledge of their attaGhntent'ln i? %t.J*fo^^stant religion and constitution of their country.: :ifn ^^^n fhie prdinapces .of Gpd are made human ordinance^, they.u.i; <^anrrt)t [,fail ' to r become worse than '' salt without the savour," liffii ^^^citperm^iqnpfthe best things which, according to tlie common i loo prover^,^1^ecomes the worst. If all the laws and ordinances of the fjtiJ ^i%?^§^5ifj|^^.^^^® I^nrolled. and, Incorporated with the civil laws/!iow ?i/@ . t< ,^5:1T^W amount to a coi;ri^ption .pf religion so grcMifr (.urn ^ #i^ip,able, as. to bp abpost wor&e. tlian its entire subversion, .^ ml *** 5fi5^1^^?J^fiW- Something ,Ukq;,this, t^e believe, has been ;i ant PE^?feft^?i^^¥p^'^ W ^confounding oft^ie distinct provinoef-f oa ^^ *"Cu'i^l-*^^i^^^^.^Afi9^ ^"^ ^li''^* of man. jvfo wonder that, the ./xid word and rirdinnnoAa nf linrl nndor a^^nh■ i-nnn^i-^^^ir, ^^«. — : hatii jt^.inp^^jtgg(^tYGr, :t is vi-ot le^rM 'P'j^w^ tqg6tiia:.r\yii^'tC4adisi> ,- "^'ora ana aQcree iiavt put asunder. Er.t it may be said, if the 'na^^iST.rete ^9 noi to t-kc o-d-vr tor ih- v-rMcrAlx-, ^^-i f>jrrbeT5>nw ftdi of religion, if he is not to make provision for the religious cduca- ^""uu .r-^b '^ ^^ '* ""* *^ ^"^'^'^^ ^^e sacred observance of the .. babBath, if he is not to suppress errors, heresies, sin's, and all other .V mpieties as well as blasphemy, what shall become of the truth of. ' Ixod, and the cause of Christianity itself? . We answer—all this isJ ^" or ought to be, the care and business of the Church, and especially ' '' of Its pastors and office-bearers; They have powers from God ' •mtableand sufficient for this great ^soxV—the word of God^iJie / promised guidance of His Hidij SpirH-^its divine and infatlU' ble interpreter, the ministers and office-hearers of the church, and' "' all the provision of outward means and ordinances. Let the '.'' Chnstian parent do his duty as head, ordained by the law of God ' * and nature, of the Church, in the house, «to train up his children, 'i in tbd nurture and admonition of the Lord,»' ' diligently teaching" ' them to know, and to love His holy word, to hallow His Sabbath ' to revere His sanctuary. Let his children from their childhood! ' ike Timothy of old, be made familiar with the Holy Scriptures " ivhich are able to make them wise unto salvation," and the faith- ' fulness of God IS pledged that his labour shall not be in vaiu in' ' the Lord. *• .• . • ■ • .. * ) - r].?^'l*^^'V^'^ ,^f *^'^ ^^^?\ •^'''*^*^"^' Office-bearers of tiie';T' Church do their duty, within the larger sphere of the congregation;* "' or flock, as fathers and guardians of the household of faith, or ' . family of ChriJ. J3y the preaching of the word-^by the stated '"" dispensation of ordinances^by the exercise of discipline^by the \ '': frequent yiHitaUou of families and househoUs^by the careful '' tvstrvctionoflheyovvg and the 4^«oranf— effectual provision"''^ will be made for mamtaming and promoting pure and undefiJed" religion, m the hearts and in the homes of the people. There yet *' remains another powerful agency that may be called into opera-' "•' tion,viz: Voluntary Associations of the i.eople of . God, umtinr'^' " and co-operating m furtherance of this cause, bringing aU the5"\ ' collective wisdom, influence, energies and resources to W upon' '' ln!.w?f ir'^//u^^ 17^^^^ evangelization, and upon t^'T- manifest, even m its early and incipient stage, results which tm ! large promise of greater things yet to be accomplished through iti =''" instrumentality. These Associations which have been in our ^af '' ' ' 80 rapidly multiplied, mid in aU departments of human cnterpriil have achieved great iliings, are most legitimate and suitable organs to be set at work in the Christian world, they are auck' as God, It may confidently be expected, will own, approve, ind ' bless—His own work, undertaken and conducted by HU own aer- * Tants, m the spirit of faith, in confbrmitj with His will, ni under the directing: light of Hia word, cannot fail to receive •|>uidu*; \'V \ IS educft* ce of the . . all other'' .'. ill this is//), specially m God; ; God, the / I infatli-'^ yrch,&nd ^ Let the •':" of God M children. ,' Leaching Sabbath, lildhood, riptures, lie faith- vain in ' ".n of the', . negation/' aith, or e stated —fey e/ic '. .'. j carefut' ' rovision , ndefiled lereyet. '^ . opera-' itmtmr it upon...!' I ereiy'V- ■ ningto,' ■ ;h giva ,^ , ur itLf terprit6 mitable B Buck % and vn ser* i iind«f »1UldM* •.'V: •r. »lr™'. «nd the •PprdpHatd to the worl „' G^fTJ^T""' '^"'' 'n«t™ment3 ar« Theyarenotof tl.e,SlofVZ, w *.''^'''7''=<' "^ ^'^ Church, •f th« flesh, but orthXwn'i-*?^ God-not of the wisdom of the slates and kin..doms .7?h • '" ' n T"' "^ "'^ <"'™«1 PoUcj" God,, which to thTworld ;f fl r T''^' ^ii' "'' that wisdom oV foolish things of the vo d L°itT\ ^'!^ I'"*'' <^'"^'«" «'» •nanifold and might; agency Thl ^„"';f'"'J!- '' 2T-29. All thi, snderstood Voluntary hn°« in^'k- """^''-m'srepresented or mis- that states, and maSstte" amrw f'f """' """=» >»« '=''"tond. •mployed, in that wS ^f God whilh^i!^'"''','''^ ?«' "'^^^ »" "^ wmmitted to the Church an,1 i„ , v u '"""edmtely and directly .. tte trueJ.rael-th?:3tuaTVev •:*tr P:?''r''^e P"' '"'' ^ Aaron, having the call and ti» ,,„ •• r o V'^'^ts. the sons of . them to c»try the^^* of" hXTd :„7/ *^ "".'^' *^»=' I' '« ^^ •anc*uary. Let no Uzzah ti/l? f' ? "^ *? ''T »"« 'Vessels of the God.. /oAhabsbe SocileVi'nt''* '""'"^' *°""='' *•>« ark of irith the JehoshaphatsTom rl^ ™n*^"^' "'""'"^^^i covenant, nursing fathers ot' h"' Chu?lir « L^t :f commission, to be fj,,. eome thott and follow mc " i^ti;. i ^* ^.^^"^ ^"J' their dead, lord himself add e~'o a would b?r^? f '^^ ?" "'''* «>• ••ting th. essential and immS . j- *^''?PK*™P'^"<:''"y 'ndi-- •Hi fie world, enltous to thafi **'"'!!.''">*•"*«'' the Church " What Aril Ido" t^vs tL .1 rV"";" ^'"^ *'«' the living. Mishment. « WhaJ sSu 1 d„ Ji^^'l. ''^*''«, ^^^ Church Estfl ■ •Tle Lord is able to g&eemu^hT*^!.''^ '''?.'"»»<'' God. . IBSgistrate in his own place at I SnT* •.¥ " *'''^-" ^^t thi , into the proper province and hnlt J ^^'..''''J?,''"' ""^ intrusion protect her Lm all " ?e™al wZ.. "^ ■^\^^^K<='^' shield and Jevelopemcnt and exereke nf W ' ^"'®- .''e'- f"" «cope for th« will flourish and prevail !^ i "'I" 'P'"'»^' PO'^ers, and she.' incumbered with ttewS/Lr''i!ir''\'''"^' *''» '«" «n! own wisdom and the wisdom of „?^•'?"'l'''^•=«"«''« f™™ her •nd withholding from'^t worldStleT^rt i' '" ""^ "»«*'"" <«jc., rests and relies soleirandlremetv on" 1°^ ^"^.'""^ fused ffTA^A nn *\y^ -11 -.../»*^. »"premeij on the riches nf «r/^ -s-w, „_. ,.,, _ a...auaiciencjr ot her Divine Head,"'»ad'thi ■!'> ' ■ • I J '" .•» .' 'I ■.. i U' T*. ,f,, .•'.•)! !RP»ld infMt^ fVeeness' and fulness, of tne (j(ospel salvj^tiQPr All ithatithbf iU Chfli^6h' kfts t6 ask of the State is, not \o hinder .^n any way k«oilfl own -frfee' arid proper action. She scarcely needs to, invoke the aid' «il or pilJroiiage of the powers of the world, vuose communtoiBi aTid'o(| influence are sure, as .all experience and history testify,, to oorrtipti her purity, to weaken her power, and to mar her working; in fino^'>fiT to proVe to her at best, what Saul's armour wa^ to Ihwid, a cttiw-i; di hrdiih^ch'nslrnint. The Voluntary contends that Stat^esi, and' Govnioa ernM^tf^'are npt ordained for the same ends as theChurchj Thwjqe two ordinances, though both of God^ are diverse in theif Batiirc;''T ends]' |pow6rs, functions, &c. They arp not made tp, move iahthit lo sanife^'o^bit^-n either may they interchange organs :oi functioDil' to To riiijt or confound, is to destroy them. They move .parAlleil td '») each'other. Keep them distinct and at a distance, and, like! ti#6ioo'i planets, 'Triovi ng in their several orbits round a common sun and'rrii centf*^/ 'they are mutually propitious in their action and influenceii'ni' Att^ihpt to' change their sphere, or to conjoin them,, and nothingtJiiD can "'l^e'niore' fatal or portentous th.an the colHsion Avhichlmtabimfi cnsufe' Again, to vary the comparison — as the functions, i drganKy^'o*) and%^ole constitution of the body, are different in nature 1 from »fl* thosfe^of the soul — though they both work harmoniously to ai com«*'^i-A. mori^fehd, and each moving in its own sphere, discharging its owBciil fundl^onis, dnd obeying its own laws, contributes to thq commoJiDnri goo^of'both— so, those of the State are diverse in their nature'' I.> fromHhose of the Church, but arc^ made,, through the wj^e appoint- ''i'^ xnenl;-6f that God whose ordinances they both are, to conspire for im theadViEincement of their common welUbeing and of the common *i"'> end.®. 'This illustration may help us to understand how the good of "('wl both- the' GhiiTch and the State is best served and secured by kee|Ki r» ing %tc;li 'distinct and independent—])y not suffering them • ^'o** 1 from ^rl* com'*" -A. !timoit>nr point- '?ivr Ire for jjh mmoB i"** [)odbf '•('wl keep*! f» m ik> bi;A imiiux7/ >' . very '-'.if (f i;eth€r! T ■'(V. i ofTr • mder-.qfiffi ienqCii )^'>b iritual^ i^ ,rst .o£?i ■>nj as>!his/ I! wo ^:3feaiia®'jn9b rity. But viewed object ivelyry as it regards the conscienccB of the subjects of his authority, the case is widely different. Here his duty is neither to allow himself to interfere with the rights of con- science, nor to suffer any infraction of them on the part of others. His great duty in the sight of God and man, is to extend that pro- tection to conscience, which he affords to person, property, reputa- tion, &c. To require of the magistrate, to make the word of Crod the supreme rule and standard of his own principles and actions, is altogether reasonable and right. Here there is no more room for any limitation or compromise. But to require of him to incorpo-^ rate its holy precepts and ordinances, with th« laws and statutes of human enactment, or to enforce, by his official authority, the re- .ception of the Bible, as the word of God, or the sanctification of the Sabbath, or the religious observance of any Divine ordinances, were infinitely unreasonable and absurd To such a requisition, the •nswer of an enlightened magistrate would just be that of Gallio to the Jews, — " I will be no judge of such matters," or that- of our Lord in a different sense, — " man, who made me a ruler or a judge'* — (of conscience)—- over you — I have neither right, nor Avarrant, nor sufficiency for such a task. It is theprovince, it is the prero- gative of God, and not of man. It were just to lead the magistrate out of his own province, into that which is proper to the Church and its ministers. It were just the converse of the error of Churches and their courts and ministers, when they encroach on tKe civil power or usurp its prerogative. The'duty of the magis- tfate to provide for the religious education of the young, as con- tended for by the opponents of Voluntaryism, may be allowed, on their own condition, that is, so far as may be consistent with their own. principle of maintaining the sacred rights of the individual conscience, of the personal responsibility of every soul to God, in fill that pertains to religion and morals, and with the no less sacred right, as they also hold, which the God of nature has given to parents, committing to them, as His earthly vicegerents, the chiefy if not the exclusive responsibility of watching for the souls of their offspring, as those Avho must give an account unto God. Let them say what it is competent for the magistrate to do in the matter of religious education, without coming into collision with the ordi- nance of G^d, that the child shall be trained up in that way, which the parent and not the magistrate shall prescribe ; and we may consent to surrender into the hands of Cajsar and his minister*,, what residue there may be of power unappropriated — unpreoccu- pied. by the natural guardians of the child. This might posiibly be admissible in the case of a deserted or utterly friendless child, --the state comes naturally into the place of the parent or guar- dian. The inevitable conclu«inB is here -?gs.in forced upon u% thst Vd ^11 l< f : k fH p(V^vpr of the nn-'isLiMtf*, in tin mifter of religious ccTacatidiT, IS coafitled to the simple duty of guardiug the right of parents,' td brla;> up their children in tlioir o'Wn tiiith and principles, leading us b.ic'v at once to ihd general inference, that religion, properly so (.■ailed, lie:-5 altogetlior out of tlie sphere of the civil magistrate, Tiiis is the sum and sabiLince of all that the magistrate has to dd — bccau,--;e it is all that lio is able or suftiL-lent to do — because it ik all tliat ;yc dare trust liijn to do, v.-Uhontancurring the certainty of forfeiting our dearest ri^-hts,'as meti, and of subjecting ourselves to the ATorst form, and > most extreme degree of oppression an'd •tyranny.^ , ■ • ■ "^ ;' ■ ''; -;. The Voluntary ho!(fe that t(^e hegni eiifirch) at Hit wrong enS, when we require the i>egisl:iture and G;n'ernmcnt of a State ii pvotectand patronize the cause of God and His truth, by civil sttttutes, royal ordinances, public acts of national covenanting, or in ^fiy -other vt-ay mixing up with the laws and commandments of inon, the holy precepts and Divine ordinances of God. Thi^ un- natural and profane confusion of things, as far asunder as heavdi ii^id ciJii'th, would have shocked the sense of Pagan antiquity. _",",■ . " Fuit lui'c sapientia quondam ' '"^' ■'^. ' 'Publica.privatis secerncre ; .sY?crap/'o/(:n/,/.s'.'* ' '.'''V. "It J^eems to be overlooked by the advocates of state .connection. In iiome of their reasonings, that there can be no transacting bei 'i\t6cn God and the soul of man, in the concerns of religiQn,°that i>i not sfriclfy pe^'soual, e.rvh(Sfreh/ mdividual There can be no "admission of proxies, in our inteicourse with that dread Being 'with Hvhom we have to do— no vicarious substitution of one nian for another,— '• For there is one God and one iMediator between Gbd and man, the Man Christ Jesus."— 1 Timothy ii; 5. :N"otbing cart be done in the court of conscience by representation — every one must appear here in person and answer for himself. Every soiil must covenant with God — none can covenant for his brother-^" as nOne can, by any means, redeem his brother, nor give to God a ransom for him." A iSTation, according to the Voluntary, hath not one soul, or one conscience, except in a figurative sense, any moronseience, there neither ts, nor, in the nature oftMiigs, can possibly be aju/ resjmisibiUty. A nation covenants With 'God, vrhen every soul, by and for itself, transacts >Vith G6d solely and entirely in its own behalf. A nation in like manner becomes Christian, when all,' individually, liavc received Christ, as- Licatidtr, ants,' to idirtg u8 perly so fistrate. .s to do ISO it ik ainty oif iirselveft ion and ■ • • ng enct, ^tate ii by civil ting, or lents of 'hi^ un- lieavdi » ••.!: ncction. ing he- rn, that n he no ng with lian for en God ing cart ery one iry soul jr-^" as God a lath not ly mor,iist be so too, for, "make the tree good and its fruit will be good also." To invert this order. IS to seek good fruit from a corrunt' tj-ee. Now, how i^ tliis Gon- summatiou tt be effected ? Is there any other scriptura'l, or even 18 Tutional course and order, in which it can possibly be wrought out than just that of establishin gion, M-ere universally acted upon, sf» that he sliould have notliing to do with the consciences of his subjectrv excei)t to secure to them . perfect freedom, and to «;ive i'ull scojjc to truth and rio-ht, to run \ and have free course to be *i,lori{icd, cience and civilization, , and above all, to the lio'ht of the .glorious Gosjicl. Then *' many . would run to and fro, and knowledoc would increase" — the heralds of the cross would find everywhere a wide and eli'ectual door [ opened to them — a free and abM'ulant c]itrance would h2 secured »' for truth, human and divine, — " mao-na est Veritas ct prevalebit." Jf practice and experience be the best test of truth, is it questicn^,,,' able tf> which of those principles, now under review, the preference { is to be given? Enough we deem, perlmpn ««r readers will d iJt • F'eo C--rifl''Ss.ion of Faith, CBr-l -'li^iptev. •mm i f li If 20 ing union rmt of anv fonnnl connetlloiMvIjatmT U-Hoon the. Church and the State ; the latter l)eino. a part, an.l (vrtainlv iu,t'* the best part of that un re-en era te u (,:•:,!, oC which it is deJlared' in Scripture that it lieth in wickedne-=. and must theivtore continue incapable of anv union Nvitl! the Chun!), or conmumion witii the ' peop e of (.odnnlillhe advent of the iMillenial a-e. uhr.,ken the bond, which' during- so lon.o- a i)eri()(I, h:ul connected them with the St.de they ' are naturally exposed to this sus],icion : nav more, we hesitate not ' toadd that they Jiave -ood reaM)i, to be jealous over themselves lest, throuoh the dcceitfulness of the lunnan heart, and throuoU . the force of that habit which, when Ion- contimied. becoines'a second nature, they may still be in some measure under the influ- ence of lin^erino- and h.no- cherished prejudices, which are said to adhere to the mind of which they have once o-ot fast hold with Obstinate tenacity ( pioris rascidibus.) Which of the parties, we would ask, appealmo- to all candid and comnetent jmb'-es most needs, m the ])resent instance, the exercise (d' Christian forbear- ance, of candid and oven indulo-ent consideration ? Tlie ])arty who had protested a hundred yean^ a-o against patrona.o-o and intru- Bion and whose secession antedates our disruption a full century; or those who, compared with them, are but as men of yesterday > lor It IS but yesterday, as it were, since the Free Churches, both in ^Scotland and m Canada, earned that si-nitlcant and honourable ' name, of which we pray that their future character and course mav never prove them unworthy, and won their triumphant emancipa"- tion, trom a bondage, Avhich themselves have characterized and described in terras of severest condemnation ; but, nevertheless It cannot be denied, that it is only within a very recent date, that they made the dis.>ovcry of all the evils of patronag-c, instrusion, and that yoke of erastianism, under Avhicli. it, ^•s^>rMv p^i.-^nw. ledged the Church of Scotland had laboured for nearly a centoiry and a half, withcit making any vigorous effort to achieve her Ivl twccii the (njiilv not s ilcchiivd continue 1 ni(!i ilic»..' \\\u\n "nil II hocoiue ' iiij^s must iiul of tlu» IT as tliey latUM- (liiv. ), 'iprtoi-/, (hat those I'otlanil or Ml, to say tile scrip- phatically c(l rocoiilj, ' id, wliicli, Lite, they ' sitatc not leiiLsclves, A tlirough ot'onies a tlio influ- •e said to hold Mitli irtics, we i^es, most 1 forl)car- })aitjAvho ind intru- centuiy ; ?stcrdav ? s, both in • )nonrabIe >iirse mav mancipa- ized and 3itheless, late, that i.strusion, acknow- century lieve her 21 freedoiiv ; And is it to be Hou;lercd t]iiMi,lhat tl.o.^e ^vho have como out only ut the eleventh hour, slioul.l not all at oiieeohluiuereditfor the posse^sio I of a peilect enlightenment, in their vieus, or n ner- leet pun u-ation ot their jjrineiples/ It is ,i iv.re felicity indeed, fen- frad human nature 1(. he translate d from a ;itate of i)rotracteiI darkness intti the full posse^sioa uuiUlau-ioijuucc of cvan -elieal truth and liherty. '" Grantino' tha't u-ht,an(I ()blainv(l, i-eeuiiiary ftid from the .State, luvl th;)U-li eeiisured and eondemned st^il persist to retain the boon,— is it to be wondered that our \'olun- tary brethren are teujpte-' lo doubt the scunulness, or at lea-t the Strength ot our pnneiples, and to mistrust our new-born zea^ > Is It uneharitable to eoaelude that our late detaehnient from State . conneetH)!!, has been literally a JJi.ruplhn not unlike to that of the fragment torn from a nniss of roek, and precipitated in an Alpine avalanehe, and that now when we are in the wilderness and , the first triumph of our exodus out of J'^-ypt has spent all its . exeitement,^ we begni to loa- for the ilesh-pots of E^ypt and >vould fani hnd a fan- occasion to make a ^raeeful retreat '' ' AVe cannot suppress our feelinos,— we will not dissemble our convic- tion, that It our brethren on fi^e voluntary side are -ood „atured enough to exercise forbearance towards us in regai '1^0 the points of difference, we can well alford to reciprocate their i-enerous con- tidence and accord to them some portion of that induloenec which we need to crave laroely for ourselves. " Hanc venium petiniu>4 , j daniusque vlclssiin " For our own part, we have always re-arded the event of our disruption from all connection uith a fctate-endowed Church as a glorious prelude to a new era, to a new instalment of Christian liberty and evangelical Catholicism. We should set a very slieht value, indeed, upon the testimony and protest of either the Mother Churcti in Scotland, or of the daughter in Canada, Avere we to perceive either the one or the other beginning to faidter and equivocate ana halt between two opinions~in regard to a system, which has uniformly, and without one solitary excention. i>rnvprl .L fatally corrupting to the Church as it is burdensome and" embar- rassing to the btate-a system, it seems to us, fVaught with endless boundless mischief to civil society, engendering and embittering 23 I'M <« political discord, popular discontent nnd disafTcctinn, and while it operates with a deadly and mali-^n iudiienro to blight, to secular- ize, and in a manner to unchiistianize the Chnrcht's on whom the heavy curse of Htate patronnn^e may liave fallen, it nece.s.*arilj creates, and so lonn^ as it is suflered to exist, will inevitably foment and propaoate and ])oipctuate, throuohout the whole com- ' munity, the mo.st rancorous and di;('ri;anizin^ j assionp — those, namely, that are bred out of the double fermentation of politii'al and sectarian animosity. AVe hailed ^itli prr.leful delioht and confident hoi)e this sejiaratiojj of our Cliurch fiom all connection with a system, which threw us far asunder from cur best nnd most natural frieiuls aiul allies, and more cs];ecially the brethren of the United Secession Church, uho nro idontii'cd'with ourselves in all that relates to doctrine, discij)line and worshij), and with whom, if there be any truth in the views now set forth, we have no diffe- rences, that are not merely nominal and evanescent. We frankly own that we have no sympathy, no community of feeling, with those who are filled with doubts and scrupulosities as to the issue of the Union. Avhii'h is now beinvliom, if no diffe- e frankly mg, Avith the issue he sister man can o a cause, Iv condu- religious >f danpjer lutc, that up of the j)oint out osition of e do not rgy of tho ire, piety,' lile detew ' the con- a of any True it ' has been" hen ? It y be said the'Adf ' oseasopsi^ !a^v — and * rcheSj in ' even to r, in our 23 judgment, deep reproach and deeper «juilt. But we hope better things. SVc fondly believe, as we fervent'y pray that this too long pending negociation may speedily be; brought to a happy issue, and that the union of these Histcr Churches nuiy T)ave the way for a more intimate and confidential intercourse, and a more cordial and active co-operntion auu)ngall the Evangelical Churches in this land. Great and manifold blessings would flow, wo arc persuaded, from the very example of such a Union. We venture to i)redict, that it would have no small tendency to i)romote the same happy consummatioa in the Parent Land. The success which, we Ijelicve, by the blessing of Ci od, would crown our Union, could not fail to encourage the Parent Churches to follow our example. To our brethren of the Secession we would say, that the Union is no less desirable for them than it is for us. They would reap tlie larger share of honour ; for it would bo indeed the last and < • nning triumph of tlioso i)rinciples — of their old and venerabL testimony for the Headship of Christ — the spiritual independence of the Church — which confer upon them a distm- guished pre-eminence. To them this were indeed the most happy consummation of all that they have been st. aggling for dr.ring the last hundred years. We would desire for ourselves np greater privilege than to be permitted in th? smallest degree to b instrumental, in the hand of God, in the furtherance of this trv / holy and blessed ork. In this spirit, and with this hope and prayer, do we now bring our peace ofiering to la upon the altar of evangelical concord and unity, beseeching the God and Father of our Lord .Jesus Christ to hasten the coming of the glorious day, when all shall be " one in Christ Jesus, one body and one spirit in the Lord." Amei APPENDIX. As the sole object of the Author, for the present occasion, is to obviate preju- dices and misrepresentations, which stand in the way of a fair and im'partial du'cussion, he has eonfiwed hisremarkr; within those limits which were suitable and sufficient for that special end. With a view, however, to illustrate and confirm th"i statements and reasonings of this Exposition, which has been far too hastily cl^t-hed, not to leave many even of the leading points destitute of that complete elucidation and enforcement, which would have been necessary, had the Author intended, at this time, to enter fully into the controversy, he is haj^ y —to avail himself, &c. &:c. of a clear and able exposition of all the main points m coiitrovcrsy, by prcyCiiliug to his readers the following extracts fiom the I auijihlet of the Rev. Dr. Ferrier :— " Marvellous indeed, js the influence of prejudice, when those holding the J:.btuMi.sluucntriinciple. though -ictjng on the" Vol .ntiirv Trinciple ihcraselves, 'F f i ' I S Sft - i f : I' 11 it. u are so inveterate against the Voluntaries ! Is it lest they shonld bo taken for them as perhaps they too often are] or is it that they still hug their chains whilst they i)rotess to bo free ? Voluntaryism, according to recent statements, wpr^tten or spoken, by JMinistcfs of the rresbytcrian Church of Canada, of which, ,with feelings of amazement and sorrow, we have hccn ourselves a witness, is ah attempt to set Nations free from oI)ligation to (rod, — is to throw loose civil i9Uciety,and especially civil rulers from all responsibility to their Maker,— is t^ )daVe men to do as they will without supposing them to be at all accountable for their principles and actions ! Voluntaryism is trusting the Church of CJSirist to the rouolx hand of chance, unprotected in any shape, by the civil powers, and loosing Magistrates from all concern with religion ! The Magis- trate may be a religious man when in Church, but Avhen he enters the Civil Court he is to forget his religion, and act as if there were no (rod, and no here- after ! He is to recognise no Bible principles, but to judge, and decide and con- 4uct his wh'^lc administration irrespective of the solemn consideration that the eye ol God se?s him, and that he is accountable for every thing his heart devises, 'li^s tongue litters, his hand doeth ! Such is Voluntaryism according to state- ihents unretracted by those who made them, and uncontradicted by the friends of the Establishment Principle, in the Presbyterian Church of Canada, some of them made to their own disgrace iii their Supreme Ecclesiasticid Court, when coastituted in the name of Christ. No wonder diey hate Voluntaryism ! No t^ronder they^Will have no dealings with those who profess it. No wonder that all idea of union with Voluntaries, whose principles these arc alleged or sup- pldsed to be, should be abandoned ! liow true is it that men, through preju- Jioe, are loft ' to call evil good, and good evil, to put darkness for light, and Jight for darkness, to put bitter for sweet, and sweet ibr bitter !' How true is it UiVit ** God gives to some strong delusii u that they should believe a lie!' We ^*^ot)Wsp.y witWtheRev. Mr Thornton, — ' If this be Voluntaryism, I claim exemp- tbti from the category. Such a sickening caricature I have no dioposition to expose.' Surely we need not say, and much less wait to prove that this is not Yojuntaryism, — that Voluntaries are as much opposed to these sentiments as any Minister of the Presbyterian Church of Canada, — that^these|,are ' railing accusa- tions' brought against them, from whatever source they have originated. Surely we need scare] y attempt to refute or disprove these miserable attempts at crimination I No, the conclusion of the whole matter, did we come to it at once, is, that Voluntaries, Scriptural Voluntaries, arc as zealous, as conscien- tious, as diligent, as any class of Christians, in inculcating it as the whole duty of men, — of men in every possible position and relation, — ' to fear God and keep his commandments.' " *,«»., " Voluntaries are said to hold that nations, as such, are not under law to God. " We hold as decidedly, and as fully to Scriptual Voluntaryism as any, to whatever denomination they belong. But we are of one mind with the Presbyterian Church of Canada in maintaining that Nations as such. Nations geographically considered. Nations in civil matters, are under law to God ; and We shall hold every one who will presume to assert the contrary of us, to be a deliberate and wilful slanderer. Nay, it is the belief of all Voluntaries with whom we have ever been, or wish to be connected, that Nations and their Rniers are under law to God. All the public affairs of Nations should be con- ducted according to God's Will, and under the direction, so far as applicable, of God's Word. The duties of Nations and Pvukrs must always coincide with the dictates of Pteason, and the principles of .'scripture. If they are not pointed Out in God's Word in express language, yet still the grand Scriptural principles of Truth and Pvighteousness, and a regard to the glory of God, and the g good of iPen, should regulate and stimrii:v1;e every national action. Wc liold this doc- trine. We hold it in the most unequivoca sense. We hold it in the same sense with the friends of the civil Estalilisluncnt principle." in « taken for tlieir chains t statements, la, of which, 1 witness, is V loose civil laker,— is to accountable Church of by the civil The Magis- ;rs the Civil md no hore- ide and con- -ion that the loart devises, ng to state- / the friends ida, some of Court, when ryism ! No ivonder that cged or sup- iruugh preju- )r light, and !ow true is it a lie!' We ^laimexemp- lioposition to \t this is not ments as any iling accusa- originated. ble attempts jonic to it at as conscien- j whole duty rod and keep w to God. u as any, to id with the ich. Nations to God 5 and f us, to be a ntaiies with s and their ndd be con- s applicable, jincide with ! not pointed al principles the good of )]d this drip- n the same \ 23 . ^ Magistrates are mider law to God ollicially, just as ministers are, just as lawyers and pliysioians are, — boimd to obey and serve God in all the duties of their respective callings, and iu all that Gud reqniies. Men individually, all men individually, men also in their social and public capacities, men in every association and office of society, arc bound by the divine law to live to tlie glory of God. A Magistrate, in particular, whose trust is so important and res- ponsible, is bound, in all that he does, in his public as well as in his private capa» city, to conduct himself as in the Divine presence, and as accountable to God for all his actions. Js it necessary to say more on this subject ! Will the sl9,ndejr still be repeated V " Voluntaries are said to maintain that the Magistrate has nothhig to do with Religion. " Voluntaries say that the Magistrate, as such, has no province at all in the Church, — no right or power to dictate, direct, or govern ; but, if a professor, is simply a member, like other men, and under the jurisdiction of the Church Courts equally with others around him, and bound in all things to obey God's law both in his private and juiblic capacity, and to adorn in all things, whether personal or ofhcial, the doctrine vi God our ."^avioiu'. Eut is this a reason for the allegation that he has nothing to do Avith religion 1 * As a man,' we heard one saying,' the voluntaries allow Ihat the .Magistnite has to do with religion, but not as a Magistrate.' When did any Christian Voluntary aiiirm or admit this Never: — it is our deliberate opinion that the Magistrate has to do with religion both as a man and a Magistrate : — as a man like all other men, — as a Magis- trate, like all other official characters, he should discharge the duties of his public office in the fear of God, in conformity to the precepts of God, as account- able to God, and for the glory of (rod. It is even the Magistrate's duty, to encourage by his influence the introduction and progress of religion among his subjects, by every judicious and legitimate means. If there be civil obstruc- tionsto the entrance of Missionaries, ho ought, as far as possible, to remove them, and to afford all possible facility to the servants of God in prosecuting their honourable work. The magistrate has every thing to do with religion. He should be a Christian himself. All his duties, whether sacred or secular, should be performed religiously. In short, he should make the whole weight and in- flnence of his station as a civil fimctionary, to bear on the purity and progress of Christianity." The Voluntaries are said to sanction the open Desecration of the Sabbath. " We leave the spiritual sanctification of the Sabbath, as well as the preser- vation of truth and order, on every Christian matter, in the hands of the Church alone. We honour Clirist by doing so ; regarding him as an Almighty King, who is ' Lord also of the .Sabljath 13ay,' and who alone can enforce, and bless, and reward its sanctitication. As to the co-operation of the Civil Magistrate, in his '-'Scial capacity here, it is incompetent, it is unnecessary, it is no part of his prerogative. The Sabbath is not thus sanctified, it cannot be thus sanctified, by wicked men. Those, ho". ever, avIio profess to be Christians, should strive by every means to promote its sanctification. This they should do by their prayers, their counsel, their example, and their general influence. The Magistrate, as a Magistrate, can do nothing here ; but as a Christian, if such he be, he can do much j and the very fact of his being a Magistrate will vastly increase his in- fluence as a Christian, in promoting with other Christians, by his counsel, prayers, and example, the siiiritiuil sanctiiication of the Sabl)ath. lie will thus g fathev' to tlie Church. But it is only become, in the iScrijiture sense, ' a nur^ui in preserving external ]ieace, oixUn-, and consistency, that his civil authority should be cxerci cd. 'J'he IMngistrale, indeed, is bi* nnd by the moral law, to which the observance of the Sai)lia1h ])eloi!gs. lie is bound l-y this prccopt to keep the .Sabbath spiritually ns u Christinn, ;^nd in this 1o bo a pattern to others ; I ^ '■«nents of Civil ng it, or rather llcadship over doni — coiupre- doin proper, or 3 advocates of manner which 'crs and unbe- iblishrnenls in he designation lose who have iew altogether geographically shnient seem* rd it said and nt we object to y in tlie words sperate if able •e at a loss to n this view, is It is no where cally to iinder- France, King le ])rosidcs, or whole secular lis mediatorial not this stain iciiiu'' llini to I 1 < 4 S7 the Pope of Rome, not now, but when in the plenitude of his power, by making Hira at once a temporal and a spirilutil Ruler ? We put it to the judgemt—t of ♦very cool and reflecting individual, if such a view of Christ's Headship over the tiations does not tend to deforioratc rather than advance His glory. We shall yield to none in Jionestaud ardent zeul to asei-ibe all power and dominion and glory to the Saviour's Name : but wc positively deny that the Scriptures give the smallest countenance to this conception ; and we maintain that this is an iriterlerence with the o.itward'concems of nations which Christ, as Mediator, not enly never sought, but luiilbrmly disclaimed. Thus, when beset by enemies who wished to entun;rle Him in bis talk, and to have something whereof to ac"* Case Him, He showed InmseH' lo b^ no pretender to earthly royalty, for, said He, — * Kender iint(» Crcsar the things which are Caesar's, and unto God the things which are God's.' It may be noticed that the very handle which the Jews made, when they insisted on the cvueiiixion of Christ, was from the pre- tensions which tlioy alie-^'^d He hid made to be King of the Jews, and thus a •rival to Cit'sar, who then swayed tliu sccptn? of the Uomai> Empire, of which Judea was at that time a l^xovinci*. IL-nccsaid the Jews to Pilate, in refer- ence to Christ, — ' If thir.T let this man l;-.> thou art not CJresar's friend; whosoever maketh liimself a king speaketh again^-t Ciesar.' Vv'e may add, that when arraigned before Pilate, and interrogated if Ha were the King of the Jews, He denied not tliut lie was a King; bat to prevent all supposed inteiference bLtween His kingly perogatives and ,those of Ca;sav or otlier eailhly monaicbs He declared that Hi« kingdom was eutin ly oi" a dillereiit descripiioa from theirs :- kingdom ,' said He, *is not of this workl ; if my kingdom were of this world then d my servants fight that I should not be delivered to the Jews, bat now is my kii.^.iom not from hence.' Such were the lessons, on this subject, which the Saviour liimseii taught. "Those who hold that Christ is King of the nations of the world, as such, we suspect do not exactly mean what their words import. Some of them have told us they niean only that lie is * King of kings and Lord of lords,' and of course 'f they keep by the language of Scripture, which they should do when they cannot express Bible doctrine otherwise, vi'e entire'y agret; willi them. But huw often do we hear it said that Christ, as Mediator, is King of nations, meaning nations as to their geographical boundaries, and how often is it maintained that all tlie aifairs of nations, civil as well as sacred, ihould be managed under ilim as Metliator. Now it is this doctrine wi, 'h we absolutely jefu.se. Viewing* Christ as (xod, it is true, that in common with the othur persons ofthe Godhead, He is the king of Nations, and men in their national capacity are under His rnoral government, and bound to act under Him in eivil and political matters, and to re- gulate every national interest as under law to Him. But as Mediator, although Christ's power is unlim.ited, and thus equally extensive with His power as God, yet it is only exercised in reference to His Church. It extends over the Chnrch to guard, to guide, to supply, to bless, and it ex'ends over all things beyond the range of the Church, to Testram and regulate, as He sees necessary, for preventing injury and securing benefit to His people, •' Let us not be misunderstood ; we are not denying the supremacy of Christ over the whole world ; we are not dt;nying that the affairs of nations, whether jred or Fecular, are under His control and direction, and that he overules and manag ^ thjri for the in- terests of His Church; nor are we wishing to set nations free from the obligations which all men in them are under to ackno'vledge and embrace Christ for salvation, and to con- duct their duties of whatever kind in subserviency to His glory. But we are objecting to the phraseology that nations and civil rulers, as such (that is irrespective of bemg christians) are under law to Christ, so as to be capable of, or called to active service for Him as Mediator. There have been views presented on this subject against which we would do well to guard, because they are not only contrary to scripture, but repugnant to reason itself. We are never to imagine with some people that all outward things in the kingdom of nature and providence, as an eminent divine of last century expresses it, —'considered in their material being, as obvious to common sense, and considered ia their natural ordering to their natural end.s, were transferred to the Mediatorial Kingdom •f Christ,' because it would follow from this that all outward blessing enjoyed *by unbe- iievers, through the wor' J, as well a* by believer.'', wore propf rly from Christ as Media- tar, aad through the channel of his blood.' S y 4v''- i ■ " It is necessary to distinjruish betweon the kinpdom* of n.ttiire ami of inace, anj nbout the administration of Christ being conducted in a suitableness to the nature of the one and of the other. ' If it be said,' says the same author, ' that all outward thinrrs of this world in themselves considered, and i.i all respects, do btdon- to the Kin.rdomof Christ as Mediator, which is all a kingdom of grace, we absolutely reject this docUino as not only without foundation in scripture, but as contrary both to scripture and reason. «nd what greatly derogates from the glory of our Lord Jesus Christ, as He is God over all blessed for ever, and likewise as bringing a cloud upon His iriory as Mediator.' '* Our opinion is that all that is essential in respect to Christ's Headship over the Church and oyer the world, is brought down to the capacity of children, and is summa- rily and orthodoxly presented in the answer to the question,— How doth Clirist e\-ocute the olhct of a King— in our Shorter Catechism. There we have Christ's Proper Kin